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cles and doctrines, and by paffing an adt, chat whosoever confessed him, should be put out of the synagogue; so that the obvious meaning of the text is the same with that of ver. 13. where our Lord says, Wo unto you Scribes and Pharisees, hypocrites ; for ye fout up the kingdom of beaven against men : For

neither go in your felves, neither fuffer ye' them that are entering to go in; and consen quently is no proof of men's refifting the operations of the spirit and grace of God, but of obstructions and discouragements thrown in the way of attendance on the external ministry of the word.

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V. That in order to set aside, and overthrow the doctrines of election, reprobacion, and particular redemption, it should be proved that Christ, as God, would have gathered not Jerusalem, and the inhabitants thereof only, but all mankind, even such as are not eventually saved, and that in a spiritual saving way and manner to himself; of which there is not the least intimation in this text; and in order to establish the refistibility of God's grace, by the perverse will of man, so as to become of nó effect, it should be proved, that Christ would have savingly converted these persons, and they would not be converted; and that he bestowed the same grace upon them he does bestow on others who are converted : - Whereas the

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fum of this paffage lies in these few words, thar Chrift, as man, out of a compassionate regard for the people of the Fews, to whom he was fens, would have gathered them to gether under his miniftry, and have inftrueted them in the knowledge of himself, as the Messiah ; which, if chey had only notionally received, would have secured them as chickens under the hen, from impending judgments, which afterwards fell upon them; but their governors, and not they, would not ; that is, would nor suffer them to be collected together in such a manner, and hinder'd, all they could, their giving any credit to him as the Messiah; though had it been said, and they would not, ir would only have been a most fad instance of che perverseness of the will of man, which often opposes his temporal as well as his spin ritual good.

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These are not all Christ's servants, nor so called ; much less with an emphasis, his own servants. No more can be included under this character here, than belong to the king dom of bearuen,, the visible gospel church ftate, che subject of this parable; which does not consist of all mankind: Yea, even all the elect of God are not intended ; for though they are the servants of Christ, and his own servants, whom the father has given him, and he has purchased by his blood, and subjects to himself by his grace ; ; yet all that come under this character here, were not such; for one of them is represented as a wicked and fotbful fervant, and to be justly cajt into outer darkness; but the servants of the man travelling into a far country, meaning Christ, are che ministers of the gospel, who are, in a peculiar sense, the servants of Christ; and who, whether faithful or flochful, are, in a lively manner, described in this parable, which is a distinct parable from that which is deliver'd in the

preceding part of this chapter ; for as thac gives bers of the visible church, ifferent mem

To veral and different ministers in it, and being spoken to the disciples, was an instruction, direction, and caution to them, and not only to them, but is so to all the ministers of word in succeeding ages.

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the smrt 2 wegins 2 cols STRET ibe natit E EEL impra = I 20COLTZDE OLIE were teic: IESZ the time O ES Chrifi wen: : when he attende gifts for men 2014 mar from the unegua. Lap

TEL given up some moet, 2011-E. which perfectis agree w. mina Now theit may be where are if they are to be caliea graet, becaus: given ; yet they are no: guen salt and much less unto salvation ; BORDED have these and be damn'd. See More 22, 23

1 Cor. xiii. 1, 2. And therefore, 11. It is not to be establified from henc of fufficient grace given him, and by his improvement, procure eternal happiness to himself; fince luch a ftock of grace is not defigned by the ralents ; nor is it either implanted or improved by man, nor does the parable suggest that men, by their improvement of the talents committed to them, do, or can procure eternal happiness: Good end faithfut fervants are indeed commend ed by Christ, and he graciously promises great things to them; which are not pros portioned to their deserts ; for whereas they have been faithful over a few things, he promises to make them rulers over many things, and bids them enter into the joy of their Lord, into the joy which he of his grace and goodness had provided for them, and not which they had merited and procured for them. felves.

that man has a power a prove the fto 5. Vid. wbitby, p. 39, 175.

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III. It is not to be inferred from hence, that true grace once given or implanted, may be caken away or loft ; for che parable {peaks not of what is wrought and iinplanted in men; but of goods and talents, meaning gifts bestowed on them, committed to their trust, and received by them ; which may be lost, or taken away, or be wrapped upin a napkin, and lie useless by chem; when true grace is the incorruptible feed which

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